Shakyamuni Buddha, the most famous of the Shakyas. Seated stucco from the Chinese Tang Dynasty, Hebei province.

Shakya (Sanskrit: Śākya, Devanagari: शाक्य, Pāli: Sākya) was an ancient tribe (janapada) of the Indian Subcontinent in the 1st millennium BCE.^[1] In Buddhist texts the Shakyas, the inhabitants of Shakya janapada, are mentioned as a Kshatriya clan of Gotama gotra.^[2][3]

The most famous Shakya was Gautama Buddha, a member of the ruling Gautama clan of Lumbini, who is also known as Shakyamuni Buddha, "sage of the Shakyas", due to his association with this ancient (Kirat) kingdom.

The Puranas mention Shakya as a king of Ikshvaku dynasty, son of Sanjaya and father of Shuddhodana.^[4]

History[link]

The Hindu Puranas mention Shakya as a king of Ikshvaku dynasty, son of Sanjaya and father of Shuddhodana.^[4]

The Shakyas are mentioned in the Buddhist texts, which include the Mahāvastu (ca. late 2nd century BCE), Mahāvaṃsa and Sumaṅgalavilāsinī, mostly in the accounts of the birth of the Buddha, as a part of the Adichchabandhus (kinsmen of the sun)^[2] or the Ādichchas (solar race) and as descendants of the legendary king Ikṣvāku (Pāli: Okkāka):

The Shakyas were settled in the territory bounded by the Himalayas in the north, The Rohini (the present-day Kobana, a tributory of the Rapti) in the east and the Rapti in the south. Some Buddhist texts, Mahāvastu, Mahavamsa and Sumangalavilasini give accounts of the Śākyas.^[2]

The Sākyas were one of a number of small tribes—Kāmāla, Malla, Vṛji, Licchavi, etc.—who do not appear in the Ṛgveda. Pāṇini (ca 5th century BCE) knows the Mallas and Vṛji as desert tribes in Rajasthan, and Alexander's ambassadors met a tribe called Malloi in the same region.

By the time of the Buddha the Śākya nation had been subsumed into the Kingdom of Kosala under King Pasenadi.

The accounts of Buddhist texts[link]

The Śākyas are mentioned in later Buddhist texts as well including the Mahāvastu (ca. late 2nd century BCE), Mahāvaṃsa and Sumaṅgalavilāsinī (ca. 5th century CE), mostly in the accounts of the birth of the Buddha, as a part of the Adichchabandhus (kinsmen of the sun)^[2] or the Ādichchas (solar race) and as descendants of the legendary king Ikṣvāku (Pāli: Okkāka)

There lived once upon a time a king of the Śākya, a scion of the solar race, whose name was Śuddhodana. He was pure in conduct, and beloved of the Śākya like the autumn moon. He had a wife, splendid, beautiful, and steadfast, who was called the Great Māyā, from her resemblance to Māyā the Goddess.

—Buddhacarita of Aśvaghoṣa, I.1-2

The Buddhist text Mahavamsa (II, 1-24), traces the origin of the Sakyas (Śākyas) to king Okkaka (Ikshvaku) and gives their genealogy from Mahasammata, an ancestor of Okkaka. This list comprises the names of a number of prominent kings of the Ikshvaku dynasty, which include Mandhata and Sagara.^[2] According to this text, Okkamukha was the eldest son of Okkaka. Sivisamjaya and Sihassara were the son and grandson of Okkamukha. King Sihassara had eighty-two thousand sons and grandsons, who were together known as the Sakyas. The youngest son of Sihassara was Jayasena. Jayasena had a son, Sihahanu, and a daughter, Yashodhara (not to be confused with prince Siddhartha's wife), who was married to Devadahasakka. Devadahasakka had two daughters, Anjana and Kaccana. Sihahanu married Kaccana, and they had five sons and two daughters, Suddhodana was one of them. Suddhodana had two queens, Maya and Prajapati, both daughters of Anjana. Siddhartha (Gautama Buddha) was the son of Suddhodana and Maya. Rahula was the son of Siddhartha and Yashodara (also known as Bhaddakaccana), daughter of Suppabuddha and granddaughter of Anjana.^[4][5]

Shakya administration[link]

According to the Mahavastu and the Lalitavistara, the seat of the Shakya administration was the saṃsthāgāra (Pali:santhāgāra) (assembly hall) at Kapilavastu. A new building for the Shakya samsthagara was constructed at the time of Gautama Buddha, which was inaugurated by him. The highest administrative authority was the Shakya Parishad, comprising 500 members, which met in the samsthagara to transact any important business. The Shakya Parishad was headed by an elected raja, who presided over the meetings.^[2]

Annexation by Kosala[link]

Viḍūḍabha, the son of Pasenadi and Vāsavakhattiyā, the daughter of a Śākya named Mahānāma by a slave girl ascended the throne of Kosala after overthrowing his father. As an act of vengeance for cheating Kosala by sending his mother, the daughter of a slave woman for marriage to his father, he invaded the Śākya territory, massacred them and annexed it.^[6][7]

See also[link]

• Koliya
• Janapadas

References[link]

Bibliography[link]

• Rhys Davids, C.A.F. 1926. ‘Man as Willer.’ Bulletin of the School of Oriental and African Studies. 4: 29-44.
• Silk, Jonathan A. 2008 ‘Putative Persian perversities: Indian Buddhist condemnations of Zoroastrian close-kin marriage in context.’ Bulletin of the School of Oriental and African Studies, 71: pp 433–464.
• van Geel, B. et al. 2004. Climate change and the expansion of the Scythian culture after 850 BC: a hypothesis Journal of Archaeological Science. 31 (12) December: 1735-1742.
• Witzel, Michael. 1997. The Development of the Vedic Canon and its Schools: The Social and Political Milieu (Materials on Vedic Śākhās, 8) in Inside the Texts, Beyond the Texts. New Approaches to the Study of the Vedas. Harvard Oriental Series. Opera Minora, vol. 2. Cambridge 1997, 257-345

External links[link]

• Shakya janapada coins

Tsering Wangdu Shakya (Tibetan: ཚེ་རིང་དབང་འདུས་ཤཱཀྱ་, Wylie: Tse-ring Dbang-'dus Shaakya) (born 1959) is a historian and widely cited expert on Tibetan literature and modern Tibet and its relationship with China. He is currently Canadian Research Chair in Religion and Contemporary Society in Asia at the Institute of Asian Research at the University of British Columbia where he teaches in the Master of Arts Asia Pacific Policy Studies (MAAPPS) program, and also works for Radio Free Asia. He was born in Lhasa and moved to India after the Chinese invasion of Tibet. He convened the first International Conference on Modern Tibet Studies in 1990 at School of Oriental and African Studies. He taught at the Centre of Refugee Studies at the University of Oxford. From 1999 to 2002 he was a research fellow in Tibetan Studies at the School of Oriental and African Studies at the University of London.^[1]

Education[link]

• Ph.D. (2004) Tibetan Studies. School of Oriental & African Studies (SOAS), University of London, Thesis: The Emergence of Modern Tibetan Literature Since 1950^[2]
• M.Phil. (2000) Tibetan Studies. SOAS, University of London. Thesis: Dondrup Gyal and the Search for Tibetan Modernism: A Study of Dondrup Gyal’s Literary Works^[2]
• B.A. Hons, (1981) Social Anthropology & South Asian History, SOAS, University of London^[2]

Publications[link]

Books[link]

• Shakya, Tsering W.; Harris, Clare (2003), Seeing Lhasa: British Depictions of the Tibetan Capital 1936-1947, London: Serindia 

• Shakya, Tsering W. (1999), The Dragon in the Land of Snows: A History of Modern Tibet Since 1947, London: Pimlico 

• Gyatso, Palden; Shakya, Tsering W. (1998), Fire Under the Snow: The Testimony of a Tibetan Prisoner (Palden Gyatso), London: Harvill Press 

Articles[link]

• (2002) Blood in the Snows – Reply to Wang Lixiong in New Left Review, No. 15, May/June 2002 pp: 39-60. [1]

• (2001) Language, Literature and Representation in Tibet in Batt, Herbert J. (ed.) Tales of Tibet: Sky Burials, Prayer Wheels, and Wind Horses. London: Rowman & Littlefield.

• (2001) Who Are the Prisoners? Tibetan Buddhism and the West in Journal of the American Academy of Religion (JAAR), Vol 69. No. 1. pp: 183-189.

• (2000) Solving the Tibetan Problem, in Time Magazine (Asian Edition), July 17, 2000.

• (2000) The Waterfall and Fragrant Flowers, Development of Modern Tibetan Literature. in Mãnoa, A Pacific Journal of International Writings, University of Hawaii, Vol. 12, No. 2. pp: 28-40.

• (1997) "Historical Introduction" in Barnett R. & Conner V. (eds) Leaders in Tibet: A Directory, London: Tibet Information Network.

• (1996) The Man Who Wasn't Allowed to Tell the Truth: The 7th Panchen Lama in Dharamsala H.P.: Lungta, Winter 1996. pp: 24-30.

• (1996) The Panchen Lama Controversy in Tibetan Review, Vol. XXX, No. 8. pp:7-12.

• (1994) The Development of Modern Tibetan Studies and Politicization & the Tibetan Language in Barnett R. & Akiner S. (eds.) Resistance and Reform in Tibet. London: Hurst & Co.

• (1994) The Genesis of the 17-Point Agreement: The Genesis of the Sino-Tibetan Agreement of 1951in Proceedings of the 6th International Conference of Tibetan Studies – Fegernes, Norway, Institute of Comparative Research in Human Culture, Oslo. pp:739-754.

• (1994) with Crook, J. Monastic Economics in Zanskar in Crook J. & Osmaston H. (eds.) Buddhist Himalayan Village, University of Bristol.

• (1994) Monastic Communities in Zanskar 1980: Location, Function and Organisation in Crook J. & Osmaston H. (eds.) Buddhist Himalayan Village, University of Bristol.

• (1993) Whither the Tsampa Eaters? in Himal, Vol. 6, No. 5, 1993. pp: 8-12.

• (1991) Tibet and the Occident: The Myth of Shangri-la in Lungta, 1991. pp: 20-25.

• (1990) 1948 Trade Mission to United Kingdom - An Essay in Honour of Tsipon Shakabpa. in Tibet Journal, Vol. XV, No. 4, 1990. pp: 97-114.

• (1990) Street Voices: Songs of Lhasa in Tibet News, No. 3, June 1990. p. 3.

• (1986) The Making of the Great Game Players: Tibetan Students in England 1912-1916. in Tibetan Review, Vol. XXI, No 1. 1986. pp:12-17.

• (1983) China's New Religious Policy in Tibetan Review, Vol. XXVII, No. 11, 1983. pp:15-20.

• (1983) with Crook, J. Six Families of Leh in Kantowsky D. & Sanders R. (eds) Recent Research on Ladakh, Schriftenreihe International Asienforum, Universitat Konstanz, 1983.

• (1982) Tibetanization of Ladakh in Tibetan Review, Vol. XX, No. 1, 1982. pp: 16-19.

External links[link]

• Tsering Wangdu Shakya
• Blood in the Snows: Reply to Wang Lixiong

Notes[link]

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Anju Panta (Nepalese: अन्जु पन्त) is a Nepalese playback singer. Having lent her voice to popular numbers like the title song of Ma Timi Bina Marihaalchhu, Bhun bhun bolyo bhamara of Saput, Dil yo mero dil in Kismat, and Sustari sustari mannma for Darr, Anju has sung for 18 films and more than 100 Nepali melodious songs both in duets and solos. Her song Na binse timilai na paen timilai (न बिर्सें तिमीलाई न पाएँ तिमीलाई) is considered one of the best songs of her career.

Life and Career[link]

Anju Panta was born to Bishnu and Mana Maya in 1977. She sang a bhajan Manuwa manmai yogi banau. In 1998, Anju competed for the Nationwide Modern Song Competition organized by Radio Nepal and won. It was then she realized that she could truly aim to becoming a professional singer. She did many stage shows, and first noticed by the song “Kampan”, a remake of original Nepali hits. Her vocal scale, projection and pronunciation in the songs of Kampan received accolades even from music critics. Her dulcet voice in the remake of songs like, Maitighar and Reli Khola bagara remained at the top of the chart for many weeks in different countdowns. The song Kina udyo pankhi mana from the film Bagar became her career launcher in Nepali silver screen.

Personal Life[link]

In the year 2002 She got married to Manoj Raj Siwakoti, Monaj is also very popular modern and metal singer of nepal, acrobatic voice.They have a daughter too. Now they are not together, they split up recently.

Awards[link]

In December 2009, at the 13th Close Up Hits FM Music Award function, she bagged most of the titles, including Best Female Vocal Performance, and Best Record of the Year for "Nabirse Timilai", which is her biggest hit to date.^[1]

References[link]

• "Anju Pant Songs". http://supernepal.com/music?vq=Anju+Pant. 

1. ^ http://www.myrepublica.com/portal/index.php?action=news_details&news_id=13026